Tables of Hebrew verbs with Russian transcription. Self-study of Hebrew is free. Verbs. About the imperative mood

— verbal binyan system. Usually, binyans cause the greatest difficulties in perception and even by their very name they scare away those starting to study Hebrew. However, in this matter, as in others, everything depends on the approach. You can look at the binyans from such a perspective when they represent a system, harmonious and beautiful in its own way. This will allow you to look into the very essence of the Hebrew verb and understand the system of verb forms in the play of colors, and not suffer, driving a frozen, lifeless scheme into your head.

Difference between Russian and Hebrew verbs

First of all, let’s ask ourselves the question: what semantic connection exists between the different binyans, what is the meaning of the fact that in Hebrew, instead of one single form of the verb, seven are used? To do this, we note that there is a certain analogy between the Jewish binyan system and Russian prefixed verbs.

Consider, for example, the verb “to run.” You can attach a whole series of prefixes to it and we get: “run, run away, run out, run in, run up.” Each of them is a completely independent verb - it has a past, present and future tense, an infinitive, and an imperative mood. However, it is clear that these parallel rows of verbs are connected with each other in a certain way, and this connection is precisely determined by the meaning of the prefixes.

Similarly, in Hebrew there is a certain original binyan, and others are variations on this original theme with certain semantic additions. In each binyan, the verb root forms completely independent verbs, parallel rows of forms that are connected in a certain way in meaning. This is where the analogy between Russian prefixed verbs and Hebrew binyans ends, since prefixed verbs often give a variation of meaning according to the spatial and temporal relationships between actions, and Hebrew binyans convey other semantic shades. Which ones exactly? This is what we will do in detail in this lesson.

Relationship between man and work

But first, let’s digress from grammar and talk about a seemingly completely unrelated topic. What relationships exist between a person and the work in which he is engaged, as well as between people in society, depending on their attitude towards the work performed? This may be a person’s neutral attitude towards the action being performed, so to speak, the technological aspect of work. Let's call such a person an “employee.” The “worker” deals with “material”, his energy is transferred to the “material of labor”. So, the “worker” and his “material”.

By our definition, a “worker” is “just a performer”, without any emotions, without any inspired attitude towards the work performed. If someone approaches work creatively, tries to improve the process, expand the scope of application, and perform it in the most complete and detailed way, then we will call such a person a “creative worker.” There are three options for a creative approach:

Involving others in this activity, helping them master it, teaching (“teacher”)
Expanding the application of an action, achieving with the help of a given action useful results, process implementation (“implementer”)
Maximum deployment of a process, execution in which the possibilities of an action are exhausted to the end (“developer”)

Who is affected by the “creative worker”? On a certain field of activity, the purpose of his work is to expand the field of this activity, the scope of application of the process in question, to improve its implementation. It is clear that the teacher’s sphere of activity is the students. So, we have a pair - “creative worker” and “field of activity”.

Now let’s imagine that someone wants to achieve the result of labor without making direct efforts, or more precisely, without communicating with the “material of labor.” To do this, he must force other performers to work for him. We will call such a person “boss”. The “boss” does the work with the hands of others, with his “material”, i.e. “field of application of forces” is “subordinate”. If we talk about the relationship between the “boss” and the “material of labor,” then here the distance between “man” and “material of labor” turns out to be much greater than in the first pair. There we had a “worker” and “material” with which the “worker” works directly, he feels it, the “material” is filled with energy for him and evokes an emotional attitude. Here, the “boss” and the “material” are detached from each other, for him it is a kind of abstraction, he does not see it in person, he simply gives orders to transform the “material” into “results of labor” in a certain way. We will call such “material”, perceived with a cold mind, “raw materials”. So, we have looked at the relationship between “worker” and “material” on the one hand, and “boss” and “raw materials” on the other.

In addition, one more category can be distinguished. When we talk about a “creative worker,” we do not specify whether this person is interested in the results of the work he performs, or whether he does this work “out of love for art.” There are two options here:

A person who does work for the sake of work
A person who, in addition to a creative approach, is also interested in the immediate result, i.e. what he does, he does for himself. We will call such a person a “creative individual”

All this is shown in the table:

In this table, the seven items described are arranged in three columns. The first includes the "worker" and his "material". In the second there is “creative worker (teacher)”, “field of activity (student)” and at the bottom - “creative individual”. The third column is the “boss” and his “subordinate” (or “raw materials”).

In principle, this scheme expresses all possible types of relationships of a person to work and people to each other, depending on participation in the labor process, if, of course, they are perceived in general outline, without going into specific details. If we look closely at the arrangement of these categories, we will find a structure that follows the Binan system. Each of these states corresponds to a specific Hebrew binyan, namely:

“Worker” is nothing more than פָּעַל “paal”
The “material” of his work is נִפְעַל “nifil”
“Creative worker, teacher” - פִּעֵל “piel”
“Student” or “field of activity” - פֻּעַל “poʹal”
“Creative individual” - הִתְפַּעֵל “hitpael”
“Chief” - הִפְעִיל “hifil”
“Subordinate” or “raw material of labor” - הֻפְעַל “hufal”

This is a very harmonious, clear diagram that conveys a person’s attitude to activity. And if we remember that the verb is the designation of activity, the labor process, then it is clear that the Jewish system of Binyan conveys the most fundamental properties of the implementation of the idea of action in human society.

Active and passive binyans

The non-randomness of each of the binyans (and, thereby, their number), the clear delineation of the place they occupy in common system becomes especially clear in the following approach. The seven binyans are divided into two categories:

Active, which talk about the activity of the subject, that he himself is engaged in some kind of action.
Passive, conveying certain objects, objects, material of action, field of activity, etc.

It is clear that פָּעַל “paal” (worker), פִּעֵל “piel” (creative worker) and הִפְעִיל “hifiel” (boss) are active binyans and, in principle, הִתְפַּעֵל “hitpael” (creative) belongs to the same category individual) - he is also active, but only in his own interests. But נִפְעַל “nif'al” (material), פֻּעַל “pual” (field of activity) and הֻפְעַל “huf’al” (subordinate, raw material) - undoubtedly convey objects of action and are passive. Thus, the four active binyans, as it were, define the crystal lattice of the entire binyan system, since the passive binyans are attached to the corresponding active ones. Therefore, if we find a strict relationship between the four active binyans, then we will justify the entire system as a whole.

Relationships between the four active binyans

Note that each work has two aspects:

The labor process, the action itself
The result of labor, the purpose for which this action is performed

In the process of labor, a person may be interested or indifferent to the action itself, the labor process, or the appropriation of its result. Let’s conventionally denote clearly expressed interest as 1, and not expressed in any way as 0. Accordingly, we have four different combinations in the approach:

interest in action
interest in appropriating the result of an action
disinterest in either one or the other
interest in one and disinterest in another

Each of these combinations corresponds to one of our active binyans:

פָּעַל "paal" (worker)

He is not interested in the action or the result, he just does the job (0/0). The semantics of binyan פָּעַל itself does not emphasize this interest. A person who looks at something, sees something, writes something, may be interested in this, however, in the binyan פָּעַל itself this is not expressed in any way by means of grammar.

פִּעֵל “piel” (creative worker, teacher)

This is undoubtedly an interest in action, since we are talking about a creative approach, but at the same time the attitude towards appropriating the result is completely indifferent (1/0). We have already said that this is a kind of idealistic approach to activity.

הִתְפַּעֵל “hitpael” (creative individual)

But הִתְפַּעֵל is an interest both in the action and in appropriating its result (1/1).

הִפְעִיל “hifiel” (chief)

As for הִפְעִיל, it is clear that there is an interest in the result, but the boss has no interest in the action itself. He should not be involved in the execution process, he only needs finished result (0/1).

Scheme (process/result)

Practical study of the binyan system

Active

It can be seen that פָּעַל “paal” (worker) is the initial idea, it “sets the tone” for all Hebrew verbs of the system, and the remaining binyans are peculiar overtones, representing the imposition of some additional semantic shades on the idea פָּעַל. What are these shades and how to correctly translate this particular root placed in a particular binyan?

Let us first compare פָּעַל “paal” (worker) and הִפְעִיל “hifiel” (boss), since the difference between them is especially great. They are polar and it’s easier to start with them. So, “employee” and “boss”. Suppose we mean “to sit” in פָּעַל, in הִפְעִיל it would mean: “to make someone sit/make someone sit/encourage someone to sit.” In Russian, of course, this corresponds to the verb “to plant.” And if we choose the meaning “to stand” as פָּעַל, then in הִפְעִיל we get: “to force to stand/to induce to stand,” i.e. "put". A similar example: the meaning “eat/eat” in פָּעַל will turn into הִפְעִיל the meaning “to feed”, i.e. "to encourage someone to eat."

A great way to translate הִפְעִיל is to take פָּעַל the corresponding root, add the word “force” or “induce”, and then think about how to translate this combination into Russian: is there one verb for this, or do you need to use a phrase that is exactly the same or slightly different? . For the above examples, we had one word, although a comparison of the verbs “eat” and “feed” shows that a change of root may occur here.

Let us now take the verb כָּתַב (“katav” - to write) in פָּעַל, it corresponds in הִפְעִיל to the form הִכְתִּיב “hihtiv”, which means “to encourage to write.” The dictionary gives the meaning of this verb "dictate". To dictate is nothing more than to encourage a person to write.

The verb רָקַד “rakad” means “to dance”, הִרְקִיד “hirkid” - “to make someone dance/make someone dance.” פָּגַשׁ “pagash” - “to meet”, הִפְגִישׁ “hifgish” - “to arrange a meeting”. In each specific case, we make up a pair of “force to do” (“force to write”, “force to dance”, “force to meet”), and then decide how to convey this in the most natural way in Russian.

We examined the case when the action of הִפְעִיל extends to an object, which, in turn, is the subject of the action of פָּעַל. Indeed, you can force someone to dance who is able to dance himself. Thus, in פָּעַל - he is the subject, he dances (רָקַד), and in הִפְעִיל - he is the object, he is forced to dance (הִרְקִיד). In this case, it is clear that we have a pair here - “boss” and “subordinate”. The boss gives orders, the subordinate carries out the action. What action? The same one that corresponds to פָּעַל of a given root. From הִרְקִיד we extract the root (רקד), which in פָּעַל means “to dance.” הִרְקִיד - “boss”, רָקַד - “subordinate”.

And what will happen if the action הִפְעִיל extends to performing a certain procedure. “Pasting” - in principle, perform the same procedure, but with the goal of achieving an additional effect: “pasting a room with wallpaper”, i.e. the action of “pasting” turns out to be richer than “gluing”. In addition to the “gluing” procedure itself, there is also a purpose for this action. This expediency of action is very typical for the binyan פִּעֵל “piel” (creative worker, teacher) in the variant of the meaning we called “realizer.” A creative worker expands the scope of his activity and uses the action of פָּעַל to achieve some additional goal.

Let's take, for example, יָשַׁב (“yashav” - sit), which also means “to live”, i.e. to constantly be, “sit” in some place. In פִּעֵל the verb יִשֵׁב “isheʹv” means “to inhabit the earth/populate it.” We see that this or that territory becomes a place of residence and is involved in action in this capacity. Or, for example, in פָּעַל the verb חָשַׁב “khashav” means “to think”, in פִּעֵל it sounds: חִשֵׁב “khishav” - “to calculate/calculate”, i.e. there is a certain object that becomes the sphere of action of thinking (as if, a place in a figurative sense). This corresponds to the Russian word for “to consider” or “to calculate/calculate.”

The third translation option פִּעֵל is the performance of one or another action in the most complete, perfect manner, in its expanded form. In other words, we are talking here about the exhaustion of the potential opportunities inherent in this action. We call this creative aspect “developer.” For example, שָׁלַח “shalakh” (פָּעַל) means “to send,” but שִׁלֵח “shileh” (פִּעֵל) means “to take on the road/send/send.” Here we see the action being brought to its most developed form. Another example that has become classic: שָׁבַר “shavar” - “to break”, take and break somewhere in one place, שִׁבֵּר “shiber” - “to break/smash into pieces”, i.e. bring the breaking action to its logical conclusion.

Let us finally consider the fourth of the active binyans - הִתְפַּעֵל “hitpael” (creative individual). It is usually called a reciprocal binyan, meaning that an action performed by someone on himself, as it were, returns to the one who does it. The subject of the action itself is its object. Compare: “to shave (someone)” and “to shave (yourself).” The Hebrew verb “to shave” - הִתְגַלַח “hitgalakh” in binyan הִתְפַּעֵל says that someone acts and is the object of this action - an action on oneself.

Similarly: הִתְלַבֵּשׁ “hitlabesh” - “to dress/dress oneself”, הִתְרַחֵץ “hitrahets” - “to wash/wash oneself”. In a more general sense, we can say that the action הִתְפַּעֵל is performed for oneself, in one’s own interests, as we called it the “creative individual.” A special case of this is an action extended to oneself. For example, הִתְלַמֵד “hitlamed” - “learns.” Here we can talk about self-education or the fact that a person is studying somewhere. לוֹמֵד “lomed” - it’s just sitting and studying, maybe under pressure, maybe not, nothing like that is indicated in the word לוֹמֵד, but the word מִתְלַמֵד “mitlamed” emphasizes precisely the fact that a person does this consciously, understanding your interest. This is the specificity of הִתְפַּעֵל - awareness of interest.

If we are talking about an inanimate object, then in binyan הִתְפַּעֵל it seems to be animate, we assume metamorphically that it has its own interest, its own goals, and then it strives to achieve them, “pretending” to be inanimate. For example, galgol הִתְפַּשֵׁט “hitpashet” (“to spread”) is something, a certain phenomenon spreading to some territory. One would like to say that it has set goals for itself and is now busy achieving them. Some element of animation is present in any הִתְפַּעֵל. And, indeed, this is a binyan of interest, and interest is naturally associated with animation.

It is clear that this refers to the awareness of binyan, and not to the actual translation. For example, the verb לְהִתְפָּרֵק “lehitparek” means “to be divided into component parts.” It is returned to the verb לְפָרֵק “lefarek” - “to dismantle/divide” (compare: פֶּרֶק “perek” - “head/part”). If something inanimate, a certain system, a structure is divided into its component parts, then it is as if the internal will of this system is implied - for some reason it decided to split up!

Mottos of active binyans

You can also use the so-called Binyan mottos - capacious words that seem to encode different shades of meaning. For the motto פָּעַל “paal” (worker), we choose the word “to act.” For פִּעֵל “piel” (creative worker, teacher) there will be three such mottos:

“Assist”, in the case when we are talking about help, for example, a teacher - a student (לִמֵד “limed” - to promote learning/teach)
“Act”, i.e. extend an action to a certain territory, locality, sphere (the word “to act” sounds unusual in Russian, but it very accurately designates this aspect of the binyan פִּעֵל in Hebrew)
“Exhaust the possibilities of action” - if we are talking about an action performed in its entirety, in an expanded form

It is clear that the purpose of the motto is to serve only as a hint at one or another option, and the choice specific words for this translation depends on the meanings of the root in each individual case. For הִפְעִיל “hifiel” (boss), the motto can be the word “to engage” in the case of motivating someone to action, or “to act with someone else’s hands” when we are talking about the relationship “boss-raw materials”.

The motto of the binyan הִתְפַּעֵל “hitpael” (creative individual) may be “to act in one’s own interests.”

Let us summarize the meaning of the studied active binyans by choosing a general formulation for the meaning of each of them. If for the original פָּעַל “paal” we are talking about “action”, then in פִּעֵל “piel” is “deployment of action” (in the three described directions), in הִפְעִיל “hifiel” is “control of action”, and הִתְפַּעֵל “hitpael” - “acting in one’s own interests.”

Passive

In addition to the four binyans discussed above, there are three more that can be called passive, with some nuances that will be discussed below.

נִפְעַל “nif'al” (material) - passive to פָּעַל “paal” (worker)

פֻּעַל “pual” (student or field of activity) - passive to פִּעֵל “piel” (creative worker, teacher)

הֻפְעַל "huf'al" (subordinate or raw material of labor) - passive to הִפְעִיל "hif'il" (boss)

Sounds indicating passivity or activity of binyans

The passivity of פֻּעַל “pual” (student or field of activity) and הֻפְעַל “hufal” (subordinate or raw material of labor) is indicated by the sound “u” contained in their bases. In Hebrew verbs, “u” is a sign of passivity, and “i” or “e” are signs of activity. Compare פִּעֵל "pi" uh l" (creative worker, teacher) - פֻּעַל "p at al" (student or field of activity), הִפְעִיל "h And f'il" (chief) - הֻפְעַל "h at f'al" (subordinate or raw material of labor).

Passive phrase structure

Above we already talked about the structure of a passive phrase, a passive (or passive) construction. Let us briefly recall: אֲנִי מְלַמֵד אֶת הַתַלְמִיד (“ani malamed et hatalmid” - I teach a student). This phrase is active, and it uses the active binyan פִּעֵל “piel” (creative worker, teacher). I am the source of this action, I am the subject, and the phrase begins with me, and the object of this phrase, (the one towards whom this action is directed), the student, is the complement.

We can rearrange the phrase if we are primarily interested in the fate of the object of action - the student. We put it in first place in the phrase, make it the subject, and start the phrase with it. We say הַתַלְמִיד (“hatalmid” - student), then we must place the verb in “reflected”, passive form, translate from binyan פִּעֵל “piel” (creative worker, teacher) into binyan פֻּעַל “pual” (student or field of activity): מְלֻמָד (“melumad” - studying/trained). Then it is indicated by whom - עַל-יָדַי (“al-yaday” - by me). We get: הַתַלְמִיד לֻמַד עַל-יָדַי (“hatalmid lumad al-yaday” - the student was taught (or we are teaching) by me).

For the meaning of הֻפְעַל “hufal” (subordinate or raw material of labor), the following example can be given: הַצֶ’ק הֻחְתַם אֵצֶל הַמְנַהֵל (“hachek huhtam etzel hamenahel” - the check was signed by the boss). It is clear that we are talking about the fact that the check was not easily signed, but that it was taken for signature, i.e. indirect “action by someone else’s hands”

Let us now consider the binyan נִפְעַל "nif'al" ("material of work" binyan פָּעַל "paal" (worker). It can be assumed that נִפְעַל has a slightly different meaning than just a passive to פָּעַל. The meaning of נִפְעַל is broader than simple passivity To explain this, we note that that all verbs in Hebrew can be divided into two groups:

Action verbs
State verbs

פָּעַל refers to action verbs, for example: דוֹלֵק (“dolek” - burns). But נִפְעַל refers to verbs of state: נִדְלָק (“nidlak” - “lights up”, i.e. goes into a state of combustion), נִרְתַח (“nirtah” - boils), etc.

In the next lesson we will look at many practical examples illustrating the disassembled binyan system.

Hello, dear subscribers.

Let's remember today once again what we learned in previous lessons. We talked about the fact that any verb in the present tense has 4 forms:

Masculine singular

Feminine singular

Masculine plural

Feminine plural.

We have analyzed each such form for the classical verbs of Binyan PaAl (פָּעַל). We have seen that they are all built in the same way and are described by a single formula.

Today, to finish the conversation about this type of verbs, we need to look at one more form, the infinitive form - (shEm hapOal) - שֵם הַפוֹעַל.

But first, let me remind you what this obscure word means. The infinitive, or indefinite form of the verb, indicates an action without indicating the time of action, and answers the question “What to do?”

Let's look at a simple example.

I teach, I study - this is the form of the present tense. The action is happening at this moment.

Taught, studied - the action took place in the past, that is, the past tense.

I will learn, I will study - future tense.

But the forms “teach”, “study”, “study” do not indicate time to us. Looking at them it is impossible to say when this action took place. They answer the question “what to do?” This is the initative.

In Hebrew, ALL infinitives in ALL binyan ALWAYS begin with the letter (lamed) – ל. For the classical verbs of the 1st Binyan Pa'Al (פָּעַל), the formula will be as follows:

Let's build infinitives for the roots we already know:

Root ל-מ-ד

lilmod - לִלְמוֹד – Teach, study, study.

Root כּ-ת-ב

lichtOV – לִכְתוֹב – To write.

Root ר-ק-ד

lirkOd – לִרְקוֹד – To dance.

And now, as we have always done, let’s listen to how such infinitives sound. They always begin with the sound "LI". Then there are two consonant sounds. After the third consonant there is the sound “O”. The word also ends with a consonant, the third sound of the root.

What happens if we take our non-existent roots? L-M-N? Right! lilmOn. BVG? libvOg. PCT? lirsFrom.

A pertinent question arises here: when is the infinitive form used? In ulpans, for ease of understanding, they usually first give a few basic words, after which there must be an infinitive: must, want, love, can, can, must. But we can generalize this rule and say: if there are 2 verbs in a row in a sentence, the first one will usually be tense (i.e. indicating time), and the verb following it will be an infinitive.

Send feedback, questions, comments and suggestions to me by email: [email protected]

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Still, Hebrew is an amazing language. Those who are not closely acquainted with him are sure that nothing could be more complicated. Well, maybe Arabic and Japanese. I once thought so myself. But after just a couple of lessons, I learned to read these letters that were scary at first glance. Another surprise was the logical and flexible grammar system. I assure you, English is many times more difficult.

I know that some of you... So I decided to give him more space on the blog. For example, in this article we will conduct a short Hebrew lesson where we will examine general information about verbs. Let's find out what binyans are, how you can understand the meaning of a word by knowing its root, let's talk about agreement and tenses. It is advisable that you already read a little Hebrew, since in the article I give examples of verbs and their conjugations.

If you want to start quickly, train now. Try to understand the logic of conjugations and word formation, immediately compose your examples in writing and out loud, and also apply new knowledge in speech.

Verb agreement by person and number

The form of verbs in Hebrew varies depending on the gender, number and person of the subject or speaker. That is, as in Russian, there is 1st person (I, we), 2nd person (you, you), 3rd person (they, you, he, she).

For example, a man says the phrase “I am writing” אני כותב , and the woman אני כותבת , the phrase "we write" אנחנו כותבים - the men say, אנחנו כותבות - women.

Verb roots in Hebrew

An important role in Hebrew grammar is played by the root of the word, which usually consists of 3 or (rarely) 4 letters. It constitutes the so-called base, from which, with the help of prefixes, suffixes or endings, the verb and words with the same root of other parts of speech are formed. Knowing the meaning of a root or at least one word with it, it is possible to guess the pronunciation and spelling of words with the same root.

For example, "teach" ללמוד , "classes" לימודים , "student" תלמיד , "teach" ללמד (and a long list of similar words) are formed from the root ל.מ.ד , which means "study", "learning".

What are binyanas

Verbs in Hebrew are divided into 7 groups called binyans. Each verb is conjugated according to one of these 7 principles. It is enough to know the infinitive, practice conjugating several examples for some time, and you will be able to conjugate any verb automatically.

Since the topic is voluminous, we will look at each binyan in more detail in subsequent articles, if you are interested (let me know in the comments).

Binyan pa'al- means a simple action, active voice, forms the basis for almost all other verb forms. Example: "check" לבדוק (livdok).

binyan nif'al- passive form of binyan pa'al.

binyan pi'el- means intense action, active voice. Example: "talk" לדבר (ledaber).
Binyan pu'al- passive form of binyan pi'el.
binyan hif'il- means a cause-and-effect action in the active voice. Example: "invite, order" להזמין (leazmin).
Binyan huf'al- passive form of binyan hif'il.
Binyan hitpa'el- reflexive form of the verb, intense action. Example: "get married" להתחתן (lehithaten).

Hebrew verb tenses

Verbs in Hebrew are conjugated in 3 grammatical tenses (present, past, future). Only 3 times! Not like in English, right?))

Use the Hebrew-Verbs service to conjugate Hebrew verbs.

As I noted above, verbs are conjugated according to their binyan, and also agree in gender and number in their subjects. Let's remember the pronouns in Hebrew and look at some examples of verb conjugation in different tenses.

Pronouns

I - אני (ani) you (m.p.) - אתה (ata) you (female) - את (at) He - הוא (hu) she - היא (hi)	We - אנחנו (anakhnu) you (m.p.) - אתם (atem) you (f.) - אתן (aten) they (m.p.) - הם (hem) they (female) - הן (hen)

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Example tables

I have a whole notebook where I used to write down verb conjugations. Now I conjugate most of them right away (if this is an oral conversation) or check them on a special website (when I need to clarify the spelling). But for beginners, it is useful to write down the forms of verbs in order to see the overall picture of the conjugation in all tenses, persons and numbers. Let's see how this can be done using examples.

The verb "to think" is לחשוב (lakhshov), binyan pa"al, root ח.ש.ב.

future	past	the present	person and number
אחשוב	חשבתי	חושב	אני (m.r.)
אחשוב	חשבתי	חושבת	אני (female)
תחשוב	חשבת	חושב	אתה
תחשבי	חשבת	חושבת	את
יחשוב	חשב	חושב	הוא
תחשוב	חשבה	חושבת	היא
נחשוב	חשבנו	חושבים	אנחנו (m.r.)
נחשוב	חשבנו	חושבות	אנחנו (female)
תחשבו	חשבתם	חושבים	אתם
תחשבו	חשבתן	חושבות	אתן
יחשבו	חשבו	חושבים	הם
יחשבו	חשבו	חושבות	הן

Verb "to miss someone/something" - להתגעגע (lehitgaagea), binyan hitpa"el, root ג .ע.ג.ע.

future	past	the present	infinitive and root
אתגעגע	התגעגעתי	מתגעגע	אני (m.r.)
אתגעגע	התגעגעתי	מתגעגעת	אני (female)
תתגעגע	התגעגעת	מתגעגע	אתה
תתגעגעי	התגעגעת	מתגעגעת	את
יתגעגי	התגעגע	מתגעגע	הוא
תתגעגע	התגעגעה	מתגעגעת	היא
נתגעגע	התגעגענו	מתגעגעים	אנחנו (m.r.)
נתגעגע	התגעגענו	מתגעגעות	אנחנו (female)
תתגעגעו	התגעגעתם	מתגעגעים	אתם
תתגעגעו	התגעגעתן	מתגעגעות	אתן
יתגעגעו	התגעגעתם	מתגעגעים	הם
יתגעגעו	התגעגעתן	מתגעגעות	הן

How and where to practice verb conjugation

In a conversation with a native speaker on completely different topics. On Italki you will always find a teacher for both full-fledged lessons with grammar explanations and homework assignments, and for intensive conversation classes.
Watching videos and reading Additional materials on the HebrewPod service, here are some examples of such lessons: 1, 2, 3, 4, 5, 6.
Fortunately, you can always quickly check the verb conjugation online on the following sites:

Verbs (words denoting actions or states) in Hebrew, as in Russian, have the categories of gender, number, person, mood and tense. Hebrew verbs also have an unusual (absent in Goyish languages) and extremely interesting grammatical category בִּנייָן (“binYan” - structure, building), which plays a key role in understanding the nature of Hebrew verbs, their patterns of behavior and the application of grammatical rules.

Verbs in Hebrew change according to next times:
עָבָר - past tense;
הוֹוֶה - present tense;
עָתִיד - future tense.

Just like in Russian, Hebrew verbs have three moods - דֶרֶך (“dErekh”):
דֶרֶך הַחִיווּי - indicative mood, denoting a real action in a certain time (past, present, future);
דֶרֶך הַצִיווּי - imperative mood, expressing a request, advice, order, encouragement to action. In modern Hebrew, the imperative mood is practically not used in colloquial speech, and instead the forms of the second person of the future tense are used (sometimes with the discarding of prefixes). The negative form of the imperative mood of all Hebrew verbs without exception is formed by combining the particle אַל and the corresponding form of the future tense;
דֶרֶך הַתנַאי - conditional (subjunctive) mood, denoting the desirability of an action, the possibility of performing an action under certain conditions.

Binyan is a grammatical category that unites verbs with a similar semantic focus and a common pattern of behavior. There are seven main binyans in Hebrew. The names of binyans are the third person masculine singular forms of the past tense of verbs derived from the root פעל ("to act"). Actually, the word "verb" in Hebrew is derived from the root פעל and is written as פּוֹעַל. It is customary to use the letters of the root פעל in Hebrew textbooks as abbreviations for the letters that make up any other root. Accordingly, the first letter in any root of any word in grammatical formulations is designated as פּ, the second - עַ and the third - ל. Thus, the abbreviation ל""ה literally means: "a verb with the third letter of the root - ה". A verb with the first guttural letter of the root is denoted as פ""גר (the accepted abbreviation of the word גרוֹנִי - “guttural” is used). The semantic content and relationship of binyans is given in the table below on this page.

Formally, Hebrew verbs are distributed among binyans approximately as follows:
30% - binyan פָּעַל,
22% - binyan פִּיעֵל,
18% - binyan הִפעִיל,
15% - binyan הִתפַּעֵל,
8% - binyan נִפעַל,
3.5% - binyan פּוּעַל,
2.5% - binyan הוּפעַל.

You should also know (a hint for dividing your effort in learning Hebrew verbs) that in real life more than half of them belong to binyan פָּעַל total number the most commonly used Hebrew verbs (the so-called “verbs of essentials” - go, know, say, sleep, eat, think, etc.).

The vowels in the names of binyans are common to all verbs of a given binyan in the main dictionary form - 3rd person singular husband. kind of past tense. Thus, any binyan verb פָּעַל in the 3rd person singular is husband. The gender of the past tense has the form: , where the squares indicate the letters of the root.

Depending on which consonants are included in the root, in Hebrew there is such a concept as גִזרָה - “a type of root”, “pattern, blank”, which defines a subgroup of binyan.

To thoroughly understand the rules for using a Hebrew verb, it must be accurately classified, i.e. determine belonging to a specific binyan and within the binyan - to the corresponding subgroup. Only after this can you assign the correct vowels in a word, deletion or replacement of consonants, etc. In authoritative Hebrew textbooks, most of the rules associated with the use of verbs are formulated in terms of binyans and their subgroups. Small practical experience and minimal knowledge of grammar usually allows you to identify a binyan by appearance verb.

Conjugation of Hebrew verbs in all tenses is carried out by adding standard prefixes and endings to the basic, tense-dependent form of the verb, giving the verb the categories of person, gender and number. The possible replacement of vowels in the stem of a verb during conjugation is determined by a system of rules based on the formal classification of the verb (identifying membership in a certain group within a certain binyan).

The present tense of verbs is formed on the basis of the singular masculine form of the present tense. In the present tense, verbs take the gender and number endings characteristic of nouns and adjectives: masculine, plural. number - ending ים, feminine singular. number - ending ת (in some cases - ה), and plural. number - ending וֹת.

Since endings in the present tense do not differ by person, in sentences before the verb there must be a noun or pronoun that clearly designates the person with whom the indicated action is associated.

The endings of verbs in the present tense are shown in the table below, the symbols □□□ indicate the present tense stem - the singular masculine form of the present tense.

				Face
□□□וֹת	□□□ת	□□□ים	□□□	1
□□□וֹת	□□□ת	□□□ים	□□□	2
□□□וֹת	□□□ת	□□□ים	□□□	3

The past tense is based on the 3rd person singular form. masculine past tense. By the way, in most dictionaries verbs are given in this form (which is the main difficulty for newcomers to Hebrew when searching in dictionaries).

Verbs in the past tense are conjugated using standard past tense endings. The endings of verbs in the past tense are shown in the table below, the icons □□□ indicate the basis of the simple tense - the 3rd person singular form. masculine past tense.

				Face
□□□נוּ	□□□תִּי	□□□נוּ	□□□תִּי	1
□□□תֶּן	□□□תְּ	□□□תֵּם	□□□תָּ	2
□□□וּ	□□□ה	□□□וּ	□□□	3

Verbs in the future tense are conjugated using standard prefixes (prefixes) and future endings. Prefixes and prefixes are added to the stem of the future tense of the verb, specified in the dictionary. The prefixes and endings of future tense verbs are shown in the table below, with □□□ indicating the future tense stem.

				Face
נ□□□	א□□□	נ□□□	א□□□	1
ת□□□וּ	ת□□□י	ת□□□וּ	ת□□□	2
י□□□וּ	ת□□□	י□□□וּ	י□□□	3

In an interrogative sentence beginning with a question word, the present tense verb must come after the subject, while in the past or future tense the verb can come before the subject.

More than 1000 conjugation tables for the most commonly used Hebrew verbs, including all tenses and forms with vowels, as well as the imperative mood, are given. The search is carried out using the indefinite form of the verb in Russian. To practice conjugating Hebrew verbs, you can use an interactive simulator. I definitely recommend that owners of mobile gadgets install mobile app"Verbs in Hebrew". In addition to searching in Russian, in the application you can search for a verb in any of its forms (tense, gender, person, number) in Hebrew. The application includes an interactive simulator for exercising the conjugation of the selected verb. All tables are fully vocalized; information about the root and binyan is provided for the selected verb. No Internet connection is required to operate; the database is initially integrated into the application. Details. You can download the application from this link.

The main Hebrew binyans are listed in the table below, I suggest you memorize them. The task of the test is to accurately drag the names of all binyans with the mouse to their “rightful” places in the table. A decent result - no more than 30 seconds of time spent with complete absence errors.

Verbs in Hebrew vary according to the following tenses:
עָבָר - past tense;
הוֹוֶה - present tense;
עָתִיד - future tense.

You should also know (a hint to the distribution of efforts in learning Hebrew verbs) that in real life, more than half of the total number of the most commonly used Hebrew verbs (the so-called “verbs of essentials” - go, know, say, sleep, eat, think, etc.).

Depending on which consonants are included in the root, in Hebrew there is such a concept as גִזרָה - “a type of root”, “pattern, blank”, which defines a subgroup of binyan.

To thoroughly understand the rules for using a Hebrew verb, it must be accurately classified, i.e. determine belonging to a specific binyan and within the binyan - to the corresponding subgroup. Only after this can you assign the correct vowels in a word, deletion or replacement of consonants, etc. In authoritative Hebrew textbooks, most of the rules associated with the use of verbs are formulated in terms of binyans and their subgroups. With a little practical experience and minimal knowledge of grammar, you can usually identify a binyan by the appearance of the verb.

The endings of verbs in the present tense are shown in the table below, the symbols □□□ indicate the present tense stem - the singular masculine form of the present tense.

				Face
□□□וֹת	□□□ת	□□□ים	□□□	1
□□□וֹת	□□□ת	□□□ים	□□□	2
□□□וֹת	□□□ת	□□□ים	□□□	3

				Face
□□□נוּ	□□□תִּי	□□□נוּ	□□□תִּי	1
□□□תֶּן	□□□תְּ	□□□תֵּם	□□□תָּ	2
□□□וּ	□□□ה	□□□וּ	□□□	3

				Face
נ□□□	א□□□	נ□□□	א□□□	1
ת□□□וּ	ת□□□י	ת□□□וּ	ת□□□	2
י□□□וּ	ת□□□	י□□□וּ	י□□□	3

In an interrogative sentence beginning with a question word, the present tense verb must come after the subject, while in the past or future tense the verb can come before the subject.

More than 1000 conjugation tables for the most commonly used Hebrew verbs, including all tenses and forms with vowels, as well as the imperative mood, are given. The search is carried out using the indefinite form of the verb in Russian. To practice conjugating Hebrew verbs, you can use an interactive simulator. I definitely recommend that owners of mobile gadgets install the “Verbs in Hebrew” mobile application. In addition to searching in Russian, in the application you can search for a verb in any of its forms (tense, gender, person, number) in Hebrew. The application includes an interactive simulator for exercising the conjugation of the selected verb. All tables are fully vocalized; information about the root and binyan is provided for the selected verb. No Internet connection is required to operate; the database is initially integrated into the application. Details. You can download the application from this link.